blishment was contemplated, the subject having near Leeds, established in 1801. Boys are been started at the Conference of 1744; but the received at the age of eight years, and kept in difficulties then seemed insuperable. In 1823, the schools till they are fourteen. In addition a report respecting it was prepared by a com- to a general committee having the control of mittee, and adopted by the Conference, but both, there is for each school a local committee even then the way did not seem open for a of ministers and laymen; and in each case the practical application of the principle. But in internal arrangements are placed under the October 1833, a committee arranged a plan superintendence of a minister called the "Goverwhich was approved of by the ensuing Confer- nor." An allowance in money is made annually ence, and has since been brought into prosper- during the same term of six years for the eduous operation, having lived down the opposi- cation of the daughters of Wesleyan ministers, tion with which-chiefly through mistaken and of such of their sons as are not received views, though partly, it is to be feared, through into the schools. The school fund is supported factious feelings-it was at first assailed. None by private contributions, and by public collecare admissible as students but those who have tions made in the month of November, yearly. successfully passed through the regular trials Sabbath Schools.-Immediately after God was preparatory to entrance on the probationary pleased to bring into operation, through Robert ministry. Before each Conference, all the can- Raike's instrumentality, that scheme of Sabbath didates recommended by the respective dis- school instruction, the blessed results of which trict meetings in May are summoned to Lon- only eternity can unfold, Mr Wesley published don, and subjected to an additional examination in his magazine an account of Mr Raike's plan, before a special committee appointed for the and recommended the adoption of it by his purpose; and according to the report of this societies. The advice was taken, but it was not committee, it is decided which of them shall till 1827 that the Conference issued a formal be admitted into the Institution, and which code of regulations for the Sabbath schools of left on the president's list of reserve for im- the Connexion. The fundamental principles of mediate service. The "Theological Institu- this code are, that Sabbath schools must be tion," though spoken of as one, and placed under strictly and entirely religious institutions, and the superintendence of one president (the Rev. that, therefore, instruction in writing or anyDr Bunting), consists of two branches-one lo- thing else merely secular, and (as far as pos cated at Richmond, near London, where its sible) the bustle and excitement of ordinary affairs are conducted in a building the archi- school business should be excluded from them; tectural beauty of which renders it one of the and that they ought to be in avowed connecmost striking monumental memorials of the tion with some particular branch of the Church Centenary year;" the other at Didsbury, near of Christ. Accordingly the Conference CateManchester. In addition to a "General Com-chisms and the Wesleyan Hymn Book are mittee" for "the Institution," there is a "Local Committee of Management" for each branch; and, in the internal arrangements, each branch has a theological tutor, a classical tutor, and a house-governor-all of whom are ministers of the Connexion. By lectures and otherwise, the students are advanced in their acquaintance with theology, Biblical literature and criticism, pastoral duties, and general knowledge. On the Sabbaths they are regularly engaged in preaching. At the date of the last Report (1845), there were seventy-four students in the Institution-forty at Richmond, and thirty-four at Didsbury. The foundation of its funds was a bequest of £1,000 left by an Irish gentleman (Mr Mason) for the promotion of the improvement of the junior teachers in Ireland, which was transferred to the Institution with an understanding that a certain number of Irish students should participate in its benefits. It is supported by voluntary subscriptions, donations, and legacies. Each branch has a library, which receives frequent additions by gifts of books from liberal friends. EDUCATIONAL INSTITUTIONS.-Two schools are maintained for the education of sons of ministers-one at Kingswood, near Bristol, commenced in 1748; the other at Woodhouse Grove, used in them. The number of Sabbath schools, as reported by the "Committee of Education" in 1845, was 4,013; of teachers, 81,577; of pupils, 417,903. Day Schools.--The importance of establishing week-day schools had been repeatedly stated and urged by the Conference; but it was not until 1843, that any vigorous and general effort was made to work this instrumentality with an efficiency corresponding to that exhibited by the Wesleyans in other fields of exertion. The success of the opposition to the Factories' Education Bill, to the defeat of which the Wesleyans contributed their full share, impressed them with a deepened sense of their own responsibility in the matter of public education; and, in November 1843, a numerous and influential meeting was held in London, at which it was resolved, that it should be attempted to establish, within seven years from that date, at least seven hundred week-day schools, in addition to those then in operation. In various parts of the country, endeavours to carry this resolution into effect are now in progress. At the date of the last report, there was in England, 332 schools, containing 30,686 scholars. The desire of the Conference and the committee of education is, that, while secular education is duly attended to, re NOTES ON WESLEYAN-METHODISM. P ligious training should have its rightful prominence; and that, while exclusivism and bigotry are to be avoided, the religious instruction should be denominational, so far as to shut out every approach to that latitudinarian indifference to specific instruction in evangelical doctrines which has so many more or less covert advocates in the present day. As regards the mode of training, the Glasgow system has the distinctly expressed preference of the Conference and the ComImittee of Education. The masters trained under the direction of committee have always been sent to Glasgow. Perhaps it should be added, under this head, that there are two proprietary schools-one at Sheffield, and the other at Taunton-designed for the Wesleyan education of the children of such Wesleyan parents as can afford to pay the rate usually charged at respectable schools. These are not, properly speaking, Connexional schools; but the Conference recognises them so far as to appoint ministers to be their governors and chaplains. A school, on the same principles, "governed" by a minister of the Irish Connexion, has been established in Dublin within the last year. The BOOK ESTABLISHMENT.-Mr Wesley bequeathed his rights in this concern to seven persons, “in trust, for carrying on the work of God, by itinerant preachers, in connection with the Conference." The "book-room," has since undergone various modifications and improvements, and is now an important source of income, the probable proceeds of which are estimated at each Conference, and appropriated to the different funds. The standard works of Wesleyan-Methodism, and many other religious and moral publications, are issued from it. An editor (Rev. George Cubitt), an assistant editor (Rev. J. S. Stamp), and a book-steward (Rev. John Mason), are appointed by the Conference; and all the affairs of the concern are subjected to the supervision of a "book-committee," who meet monthly. Here are published the Connexional periodicals; the Wesleyan-Methodist Magazine, the Youth's Instructor, the Christian Miscellany, and Early Days. The two last named publications have succeeded the Cottager's Friend and the Child's Magazine, formerly issued from the book-room, and are published in compliance with the prevalent demand for cheap periodical literature. Although the change was made only a few months ago, the number of the Christian Miscellany now printed is not much less than forty thousand, and the circulation of Early Days has already reached fifty thousand. It is observable that the sale of the other periodicals of the Connexion has, at the same time, not only not diminished, but actually increased. Many thousands of religious tracts are also issued annually; and, on the Methodistic principle of finding some sphere of useful exertion for everybody who desires to be useful, the distribution of tracts engages 209 the services of numerous and zealous members of the Church. A few words on the funds of WesleyanMethodism, so far as they have not been already adverted to, will be necessary to bring out that view of the economy of the system which it is the object of these papers to present. THE CONTINGENT FUND.-This is one of the oldest and most important funds of the Connexion. It was formally appointed at the British Conference of 1756. Grants are made from it to supply the deficiencies of circuits in Great Britain and Ireland, which are unable to meet the expenses of their own ministry, and to cover the cost incurred by ministers through affliction or other unexpected circumstances. The fund is supported by the "Yearly Collection" made in all the classes, the "July Collection" made in the congregations, and a portion of the profits of the book-room. THE CHILDREN'S FUND.-The principle of the Wesleyan financial economy is to give each minister enough, and no more. The single man is kept upon a single man's stipend, wherever he may be stationed. When he marries, as his expenditure must necessarily be increased, his means are increased; and so he receives a certain allowance for each child, from its birth to the age of twenty. Here, again, the Connexional constitution of the Church operates advantageously. In former times, each circuit was responsible for the payment of the allowance for all the children of the ministers stationed in it; and thus men with large families were liable to be objected to on merely financial grounds. Now, the total probable number of children to be provided for is estimated at each Conference, and it is calculated how many members ought to provide for one child; and the demands upon the districts and circuits are arranged, not according to the number of children that may happen to be located within their bounds, but according to the number of their members. At the last Conference it appeared that one hundred and thirty-four members should provide for one child. Thus, the London district, having twenty-five thousand eight hundred and forty-six members, was required to raise the allowance for one hundred and ninety-three children; the Edinburgh and Aberdeen district, having only three thousand and twenty-four members, was charged only with the provision of twenty-three children. This plan obviously equalizes the taxation on just principles. GENERAL CHAPEL AND EDUCATION FUND.This, under its present title, and for its present purposes, is a new fund. A "Chapel Fund" for the relief of chapels encumbered with debt, was in existence since 1818, and produced most beneficial results. But, at the Conference of 1844, it was found that the engagements of the "General Chapel Fund" were so far removed, that a portion of its income might be made available for some other Connexional purpose. It was resolved, therefore, that while one moiety should be retained for the relief of embarrassed chapels, the other should be applied to the establishment and maintenance of Wesleyan day-schools. The fund is supported by private contributions, and an annual public collection in the congregations. WORN-OUT MINISTERS AND MINISTERS' WIDOWS' AUXILIARY FUND. - From an early date, an Annuitant Society had been in existence, to which the ministers contributed, and from which small annuities were paid to them in old age, and to their widows after their decease. But the people did nothing for the support of their worn-out ministers or ministers' widows, beyond the maintenance of a scanty "Auxiliary Fund," from which small grants were made in cases of special distress. In the centenary year (1839), however, a scheme was devised to meet the obvious claims of duty in this matter; and it was arranged that each member should be expected to contribute-on an average of the whole societies-sixpence annually for the purpose. The plan is now coming into general operation, and it is likely that the benevolent and just intentions of its framers will be accomplished. From these Notes, brief as they are, it will appear that the ecclesiastical organization of the Wesleyan system, however complicated and diversified it may seem to be, is really simple, harmonious, and effective. Under God, the moulding of that organization, in its adaptation to the more recent circumstances of the Wesleyan body, are to be ascribed, in no small degree, to the efforts of one master-mind. It is not easy to speak of a living man as he merits; but in papers designed for readers, the majority of whom are, no doubt, members of other Churches, it would be wrong to omit at least a passing reference to the fact (which does not need to be stated to the Wesleyan Church), that-however great and valuable the services of other men may have been, and unquestionably were-the consolidation of Wesleyan-Methodism on its present basis has mainly been effected by the sanctified wisdom and unwearied energy of Dr Bunting. There are many names which the Wesleyan Church should embalm in perpetual remembrance; but if there be one human name which, next to that of John Wesley, should be engraven on its heart, it is assuredly the name of Jabez Bunting. No place has presented itself for a notice of the Wesleyan "Committee of Privileges," but we must not conclude without some reference to it. Its object is to guard the rights and privileges of the Connexion; and including as it does many of the best-known and mostrespected ministers and laymen, it possesses great influence in the Wesleyan body. Some of its members have lately been specially appointed to act in "cases of exigency, demand ing immediate attention, or requiring prompt communication with the Government or with Parliament." The course of legislation recently pursued has given this committee ample employment, as with reference to the (defeated) Factory Education Bill of 1843; the (unhappily successful) Dissenters' Chapels Bill of 1844, and the Maynooth Endowment Bill of 1845, and the Charitable Trusts' Bill of the present session. And now, in concluding these "Notes," the candour of the reader is appealed to, to excuse a meagreness which the necessary limitation of space rendered inevitable. If any points have been lightly touched on, some have been altogether omitted. It is hoped, however, that the general object of the outline has been attained. To those who desire to know more on the subject, we may recommend, as a popular and elegant narration of the life and labours of the founder of Methodism, "Watson's Life of the Rev. John Wesley;" as a succinet statement of the rise and progress of the Wesleyan Church, "Jackson's Centenary of WesleyanMethodism;" as faithful expositions of Wesleyan doctrine, "Wesley's Sermons," and "Watson's Theological Institutes;" and, as the authorized Code of the Connexional Laws, the yearly "Minutes of Conference." TO THE LILY OF THE VALLEY. Speaking more of tears than mirth Bending, trembling, still it sighs MARION AIRD. FRAGMENTARY OUTLINE. FRAGMENTARY OUTLINE OF AN ADDRESS, DELIVERED TO AN ASSOCIATION OF BY JOHN PYE SMITH, D.D., F.R.S. Peculiar difficulties belong to our situation. Of them we ought to be seriously aware. On us are incumbent the general obligations of Christians and of ministers. PERSONAL.-Derotion ;-the Word of God and prayer. Refreshing and enriching our minds by appropriate studies;—biblical-sacred-elegant literature, classical and modern. Importance of our moving on in the course of intellectual improvement which distinguishes the present age. If we cannot be in the first rank, we must not be far behind. If young persons discover us to be beneath them in letters and science, referring to subjects of valuable knowledge, they will be apt to doubt our competency to give religious instructions, or at least to undervalue what we so give. DOMESTIC. In the conjugal relations." In the paternal. Attention to our secular affairs: Correctness of accounts-punctuality in meeting our obligations—to avoid the dishonour and the manifold miseries of incurring debts beyond our ability to discharge. MINISTERIAL.-Preparation for the pulpit: Preaching CHRIST, simply, faithfully, and with lively energy, as much as our powers and our 'opportunity permit. Pastoral inspection: Attended with many difficulties-yet a duty of the first necessity. Brotherly intercourse with other Christian ministers: Prudence and confidence must be united-a difficult conjunction. These are our duties in common with our brethren, in all places. But our local circumstances bring us under some PECULIAR and DISTINGUISHING obligations. These necessarily arise from our residing in the metropolis of our country, the centre and spring of the great impulses of society, whether for good or for evil-eminently the heart of vitality and power for all the exertions in the service of our God, which are made throughout the nation we might say throughout the world. On us it is incumbent 1. To conduct our public ministry with a vigilant and faithful, yet discreet and temperate, respect to the prevailing errors and temptations of our times-to fortify our hearers against Infidelity. Christianity deformed and dishonoured See Mr Abraham Booth's Pastoral Cautions, p. 18. 211 by mutilation, as Unitarianism; by perversion as Antinomianism; by corruption and addition, as in Popery and the Anglican Episcopacy. To do our utmost to extirpate an unscriptural taste in the hearers of the Gospel-the love of being pleased, not instructed-flattered, not alarmed-soothed, not faithfully directed to evangelical repentance, acceptance of the Holy Redeemer, and universal obedience. On all occasions, to give those interpretations of Scripture which we are solidly convinced are the genuine intention and meaning of the Holy Spirit. To adduce, in opposing error and defending truth, those arguments only which are fair and sound. To be distinct and comprehensive in explaining the whole range of the Christian system. To explain and habitually urge the all-pervading obligations of evangelical morality. Were this generally done, we should not, it might be hoped, have witnessed so many sad departures from the consistency of a holy profession, by gaiety and amusement, the fascination of civic honours, the selfish accumulation of property, and the shameful falsehood and fraudulence called "accommodation-paper," commercial speculations, and all other ways of "resolving" to be "rich." (Bovλousvos,-1 Tim. vi. 9.) 2. To bear a large proportion of the care, anxiety, and labour of conducting our pious and charitable institutions. Besides many which are of minor, though real and great importance, the number is very great of those which are of the first order in importance. We must labour in them, and contribute to them, in a proportion not always equalled by rich members of our communities. 3. Our brethren in the country look to us as in many respects the guardians of their interests to give information and advice; to act on their behalf; to procure pecuniary aid for ministers of very small income, and for widows and children; and for providing places of worship. It is an object of duty to diminish the number of ignorant and illiterate ministers, who are a discredit and injury to our cause, and to promote a more enlightened and judicious, yet not less holy and zealous, description of ministers. We have heavy burdens in correspondence; and in receiving personal applications, often so inopportune as to be most distressing, frustrating personal and family duties, rendering abortive the plans of a whole day, or else we are thought harsh and unkind. We must bear them with the patience of Christ. 4. To watch the spirit of the times, and the course of events, so far as affecting the interests of religion and religious liberty. Our own denomination-the best interests of our country -foreign parts-missions. Hence action and effort are often necessary, involving great personal labour, expense, and consumption of invaluable time. Often it is expedient to resort to the press, in various ways, by contributing to the public journals, whether friendly or unfriendly, or by our own publications, for the counteracting of error, and the dissemination of truth and godliness. Hence, it is incumbent on us to cultivate the art of composition, that the best of causes may not suffer through our incompetency or our unskilfulness. Such is our field of labour; such the demands made upon us by our circumstances and connections, by our consciences, and by our God. How often we feel the deficiency of strength and time! How often obliged to postpone or to sacrifice some claims of duty, in order to attend to others! The dilemma thus arising is distressing, and the determination often most difficult, even beyond our power to arrive at a satisfactory solution-yet act we must. Hence arises an overwhelming sense of discouragement-depression of spirits-despondency-sinking into inactivity. But let us apply Ps. xlii. and xliii., and 2 Cor. i. May I suggest some considerations, with a view to sustain our minds, and to lead us to any mitigations and remedies, against our disheartened feelings? ness, communion with God, dependence on the atonement and grace of our blessed Redeemer, and cherishing the influences of the Holy Spirit. 5. How diligently should we cultivate the exercises of devotion-lowly, penitent, constant prayer-not only at regular seasons, but in the way of ejaculation and mental habit! THE SIGN OF THE PROPHET JONAS. BY THE REV. PATRICK FAIRBAIRN, SALTON. "An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: for as Jonas was three days and three nights in the whale's belly, so shall the Son of man be three days and three nights in the heart of the earth.”—MATT xii. 39, 40. THE exact point of this saying of our Lord, and the general instruction it is fitted to convey, are commonly missed, from not attending to the circumstances in which it was uttered, and not perceiving the design with which it was spoken. It is introduced by our Lord as a reply to certain Scribes and Pharisees, who came expressing a desire to see a sign from him. Their presenting such a request at so advanced a stage of his earthly ministry, after multitudes of had been publicly performed by his hands in all parts the most astonishing wonders and miraculous cures of the country, implied their dissatisfaction with these as proofs of his divine commission, and intimated a wish to see something that might more properly deserve the name of a sign. And as the sign sought is elsewhere (Matt. xvi. 1; Luke xi. 16) called “a sign from heaven," it would seem that what they actually desired as a condition of their believing on Christ, was some immediate, glorious manifestation in his favour from above-such, perhaps, as the Shechinah of old, which they imagined would certainly be granted to him, if he were indeed the Messiah, and which, if given, would at once dispel their doubts and secure their belief. 1. It is no man's duty to make himself and his family miserable, by the fruitless endeavourable reception from Christ. In making it, they were It was not possible that a request, proceeding from. | such a state of mind as this, could meet with a favour to do more than he is able. Such over-stretching will impair the strength that we have, and will probably cut it off prematurely. 2. Let us apply the principle of the division of labour. A sense of fitness, greatly diversified the connections in which God has placed us, and the varied calls and claims of providential events-laying hold on some rather than otherswill furnish the principles of our selection. 3. We have all need to rely upon the candour, kindness, and aid of each other. The claim will not be made in vain. The cultivation of brotherly love, and the prudent exercise of brotherly intercourse, will greatly strengthen and console us. 4. Let us charge ourselves to use all means for attaining to higher degrees of vital godli disparaging the testimony raised by all the mighty works which he had already performed; the very works which ancient prophecy had foretold would accompany him as the sure signs of his Messiahship: and, indeed, at the very time that they were demanding this other sign, they were giving vent to the horleast, of those mighty deeds by the power of Beelzerid suspicion, that he was assisted in doing some, at bub, the prince of the devils. They at once showed themselves to be labouring under the most obdurate blindness, in slighting the signs which, in such great : numbers, he had already produced, and were guilty of intolerable presumption in prescribing the kind of sign which they would regard as alone sufficient to entitle him to their belief. Christ, therefore, could plainly give them no countenance in their request. His answer must have possessed the character of a rebuke-not of an encouragement; and to suppose, as is commonly done, that in his reference to Jonah hav |